scholarly journals Biblical Pentecost

2021 ◽  
Vol 1 (1) ◽  
pp. 1-9
Author(s):  
John Henry King
Keyword(s):  
The Earth ◽  
The Church

Tiga ribu saksi tertusuk dalam hati mereka oleh Roh pada hari pertama itu sementara Petrus berbicara tentang peristiwa-peristiwa tetapi tujuh minggu sebelumnya. Pentakosta Alkitabiah adalah kisah Gereja yang dibakar oleh nyala api yang turun dari surga, dinyalakan pada hari Pentakosta dan yang tidak dapat padam. Itu telah berkobar sepanjang sejarah, mungkin kadang-kadang berkedip sangat rendah, tetapi selalu, dihembuskan oleh penganiayaan sampai berkobar terang seperti pada awalnya. Ini adalah kisah tentang Roh yang melayang-layang, menciptakan, bekerja di dalam dan di antara umat-Nya seperti dulu ketika Dia menciptakan langit dan bumi.Three thousand witnesses were pricked in their hearts by the Spirit that first day while Peter spoke of events but seven weeks earlier. Biblical Pentecost is the story of the Church set ablaze by a flame descending from heaven, ignited at Pentecost, and which could not be extinguished. It has blazed throughout history, perhaps at times flickering alarmingly low, but always, fanned by persecution until it raged brightly as at the beginning. This is the story of the Spirit hovering, creating, working in and among His people as once before when He created the heavens and the earth.

The Church on the World's Turf

2000 ◽  
Author(s):  
Paul A. Bramadat
Keyword(s):  
Alcohol Consumption ◽  
Ethnographic Study ◽  
Sexual Ethics ◽  
Institutional Settings ◽  
The Bible ◽  
Conservative Protestant ◽  
The Earth ◽  
Christian Fellowship ◽  
The University ◽  
The Church

Is it possible for conservative Protestant groups to survive in secular institutional settings? Here, Bramadat offers an ethnographic study of the Inter-Varsity Christian Fellowship (IVCF) at McMaster University, a group that espouses fundamentalist interpretations of the Bible, women's roles, the age of the earth, alcohol consumption, and sexual ethics. In examining this group, Bramadat demonstrates how this tiny minority thrives within the overwhelmingly secular context of the University.

scholarly journals “‘But the Fountain Sprang Up and the Bird Sang Down’: Heidegger’s Gathering of the Fourfold and the Seven-Sacraments Font at Salle, Norfolk.”

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 464
Author(s):  
Marie Clausén
Keyword(s):  
Cultural Heritage ◽  
Art History ◽  
Architectural Elements ◽  
15Th Century ◽  
The Earth ◽  
Medieval Church ◽  
The Church ◽  
As If

My paper analyses the 15th-century seven-sacraments font at the medieval church of St Peter and St Paul at Salle in Norfolk (England). The church guides and gazetteers that describe the font, and the church in which it is situated, owe both their style and content to Art History, focusing as they do on their material and aesthetic dimensions. The guides also tend towards isolating the various elements of the font, and these in turn from the rest of the architectural elements, fittings and furniture of the church, as if they could be meaningfully experienced or interpreted as discrete entities, in isolation from one another. While none of the font descriptions can be faulted for being inaccurate, they can, as a result of these tendencies, be held insufficient, and not quite to the purpose. My analysis of the font, by means of Heidegger’s concept of Dwelling, does not separate the font either from the rest of the church, nor from other fonts, but acknowledges that it comes to be, and be seen as, what it is only when considered as standing in ‘myriad referential relations’ to other things, as well as to ourselves. This perspective has enabled me to draw out what it is about the font at Salle that can be experienced as not merely beautiful or interesting, but also as meaningful to those—believers and non-believers alike—who encounter it. By reconsidering the proper mode of perceiving and engaging with the font, we may spare it from being commodified, from becoming a unit in the standing reserve of cultural heritage, and in so doing, we, too, may be momentarily freed from our false identities as units of production and agents of consumption. The medieval fonts and churches of Norfolk are, I argue, not valuable as a result of their putative antiquarian qualities, but invaluable in their extending to us a possibility of dwelling—as mortals—on the earth—under the sky—before the divinities.

scholarly journals The Brahmans’ Lifestyle in the Refutatio omnium haeresium

Humanitas ◽  
2020 ◽  
pp. 57-82
Author(s):  
Chiara Di Serio
Keyword(s):  
Classical Antiquity ◽  
Church Fathers ◽  
The Earth ◽  
The Church ◽  
Positive Light

This research focuses on the analysis of chapter I 24 of the Refutatio omnium haeresium. Here the author presents the lifestyle of the Brahmans. Their habits are very peculiar: for instance, it is their custom to be naked, to eat fruits of the earth and to avoid meat from animals. There are no women nor children with them. They despise death, always celebrate God and raise hymns in his honour. Moreover they also believe that God is Logos. The text raises several questions: first of all, the reason why the Brahmans are presented in a positive light. The information reported by the author is, partly, confirmed by a long tradition in Classical Antiquity that reconstructs their image, attributing to them the stereotypes of a barbaric people. Therefore, the aim of this study is to verify from which perspectives these characters are presented, first by Graeco-Roman authors, and, secondly, in the literature of the Church Fathers, in order to identify the specific connections and the possible divergences.

scholarly journals Cosmology in the book of Revelation

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Gert J.C. Jordaan
Keyword(s):  
Physical Space ◽  
Book Of Revelation ◽  
New Creation ◽  
Spatial Sense ◽  
The Earth ◽  
The Church

The cosmology of the book of Revelation mainly involves God’s restored reign over the created universe (κόσμος). Throughout the book, the κόσμος is depicted according to its constituent parts, namelyheaven, sea and earth. At first sight, this threefold description seems to stem from the ancient Jewish and mythological three-storied cosmological view of ‘up-above’, ‘here-below’ and ‘down-under’. However, this correspondence proves to be only superficial. Heaven is used by John not as much in spatial sense as in temporal sense: as symbolic reference to a divine point above time and history. Heaven is also a qualitative reference to a situation of complete obedient worship to God. Earth in John’s visions is mostly used as metaphor for sinful mankind under the rule of Satan. Yet, the earth remains part of God’s creation under his divine authority, and even becomes a refuge for the church in this dispensation. The sea in Revelation, when not denoting a physical space, is often equated by scholars to the abyss or the underworld. However, in Revelation the sea is mostly used as metaphor for the basic evil from which the beast originates and of everything immoral and impure. The last chapters of Revelation reveal that in the eschaton heaven, sea and earth will all be part of the new creation − renewed to the point where God’s reign is restored and acknowledged above all doubt throughout the κόσμος.Kosmologie in die boek van Openbaring. Die kosmologie van Openbaring getuig van God se herstelde regering oor die geskape heelal (κόσμος). Regdeur die boek word die κόσμος volgens sy samestellende dele beskryf, naamlik hemel, see en aarde. Oppervlakkig beskou, lyk hierdie beskrywing na die antieke Joodse en mitologiese drie-verdieping-kosmologie van ‘daar bo’, ‘hier onder’ en ‘daar onder’. Hierdie ooreenkoms is egter slegs oppervlakkig. Hemel word deur Johannes nie soseer in ruimtelike sin gebruik nie, maar in temporele sin: as simboliese verwysing dat God bo tyd en geskiedenis verhewe is. Hemel is ook ’n kwalitatiewe verwysing na ’n toestand van volmaakte gehoorsame aanbidding van God. Desgelyks word aarde meestal gebruik as metafoor vir ’n sondige mensdom onder Satan se heerskappy. Tog bly die aarde deel van God se skepping onder sy goddelike heerskappy, en word dit selfs aangetoon as ’n toevlugsoord vir die kerk in hierdie bedeling. Waar die see in Openbaring nie na ’n fisiese verskynsel verwys nie, word dit dikwels deur biblioloë op gelyke vlak met die diep put of die onderwêreld gestel. Johannes gebruik die see egter meestal as metafoor vir die boosheid waaruit die dier sy oorsprong het, asook vir alles wat sondig en onrein is. Openbaring 21 en 22 maak bekend dat hemel, see en aarde in die eschatondeel sal wees van die nuwe skepping − vernuwe tot op die punt waar God se heerskappy herstel is en erken word regdeur die κόσμος.

scholarly journals The New Apostolic Reformation: The critical reflections of the ecclesiology of Charles Peter Wagner

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Kelebogile Resane
Keyword(s):  
Church Leadership ◽  
Balance Of Power ◽  
Phenomenological Approach ◽  
Orthodox Christianity ◽  
Entertainment Media ◽  
People Of God ◽  
The Earth ◽  
The People ◽  
Protestant Christianity ◽  
The Church

Charles Peter Wagner is a well-known missiologist and ecclesiologist of the latest era. He is the author, trainer and prayer warrior who founded the New Apostolic Reformation (NAR) that seeks to establish a fourth house. The NAR is a heterodox movement in Protestant Christianity sometimes known as the apostolic-prophetic movement, commonly associated with both the Pentecostal and Charismatic churches worldwide since the beginnings of the 1990s. Central to their theology is their locus of dogma that the task of the church, under the leadership of the apostles and prophets, is to take dominion of the earth within Christendom (distinct from Catholicism, Protestantism and Orthodox Christianity). The ekklesia is the people of God, whether they are gathered in their congregations on Sunday as the nuclear Church, or scattered in the workplace Monday through Saturday as the extended Church. The extended Church, just like the nuclear Church, is founded on apostles and prophets, but in the extended Church these are the different people who operate differently under a different rule book. It is these extended church leaders who will be most effective in transforming society. Workplace apostles are called to take dominion in business, government, arts and entertainment, media, family and education. Panoramically, Wagner’s ecclesiology, like mainstream evangelical ecclesiology, is trinitarian, communal, missiological and eschatological in nature and character. The weaknesses on his ecclesiology include the notions of polity based on fivefold ministries, balance of power and authority on church leadership, phenomenological approach to texts, exegetical shortcomings, and secular models in ecclesiastical governance.

scholarly journals VIII. Account of the Discovery of the Episcopal Rings of John Stanbery and Richard Mayo, Bishops of Hereford, during the progress of recent works of restoration at Hereford Cathedral. By the Very Rev. John Merewether, D.D., F.S.A., F.R.S., Dean of Hereford

Archaeologia ◽  
1846 ◽  
Vol 31 ◽  
pp. 249-253
Author(s):  
John Merewether
Keyword(s):  
Detailed Account ◽  
Future Time ◽  
The West ◽  
The Earth ◽  
East End ◽  
The Church ◽  
Ancient Remains

Amongst the important operations which the precarious state of many parts of Hereford Cathedral required, the strengthening of the foundations of the range of Norman piers running throughout the church, from the east end of the choir to the west of the nave, was found to be absolutely necessary, not only in those parts immediately circumjacent to the main piers of the central tower, but in several other portions. This has been achieved by the excavation of the earth to the depth of nine or ten feet, and the filling up of the cavities so laid open with concrete. In the course of this process many very curious and interesting discoveries have been made, both in the architectural department and in the disclosure of ancient remains, which at some future time may not be unworthy of a more detailed account. On the present occasion I propose to confine my remarks to two objects which claim particular notice—namely, two Episcopal Rings, which were discovered in the following manner:

Newton, Einstein and Scientific Theology

1972 ◽  
Vol 8 (3) ◽  
pp. 233-250
Author(s):  
Thomas F. Torrance
Keyword(s):  
Jesus Christ ◽  
Human Science ◽  
Francis Bacon ◽  
Space And Time ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
The Church

Everything about us today tells us that we live in a world which will be increasingly dominated by empirical and theoretic science. This is the world in which the Church lives and proclaims its message about Jesus Christ. It is not an alien world, for it is in this world of space and time that God has planted us. He made the universe and endowed man with gifts to investigate and understand it. Just as he made life to produce itself, so he has made the universe with man as an essential constituent in it, that it may bring forth and articulate knowledge of itself. Regarded in this light the pursuit of science is one of the ways in which man exercises the dominion in the earth which he was given at his creation. That is how, for example, Francis Bacon understood the work of human science, as man's obedience to God. Science is a religious duty, while man as scientist can be spoken of as the priest of creation, whose task it is to interpret the books of nature, to understand the universe in its wonderful structures and harmonies, and to bring it all into orderly articulation, so that it fulfils its proper end as the vast theatre of glory in which the creator is worshipped and praised. Nature itself is dumb, but it is man's part to bring it to word, to be its mouth through which the whole universe gives voice to the glory and majesty of the living God.

‘Not Bishops’ Bailiffs but Lords of the Earth’: Charles the Bald and the Problem of Sovereignty

1991 ◽  
Vol 9 ◽  
pp. 23-34 ◽  
Author(s):  
Janet L. Nelson
Keyword(s):  
Roman Empire ◽  
Institutional Autonomy ◽  
The Earth ◽  
Magna Carta ◽  
The Law ◽  
The Church

The Christian Church’s institutional autonomy, and wealth, were firmly grounded in the law and authority of the Later Roman Empire. The sixteenth book of the Theodosian Code was an ecclesiastical Magna Carta. The great popes of the fifth and sixth centuries knew that the Church existed within the Empire, dependent like all other privileged bodies on imperial government for its sustenance.

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